The Christmas Day airline bomb plot suspect organised a conference under the banner “War on Terror Week” as he immersed himself in radical politics while a student in London, The Times has learnt.

Umar Farouk Abdulmutallab, 23, a former president of the Islamic Society at University College London, advertised speakers including political figures, human rights lawyers and former Guantánamo detainees.

One lecture, Jihad v Terrorism, was billed as “a lecture on the Islamic position with respect to jihad”.

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“The father ”” Alhaji Umaru Mutallab ””- who is a responsible and respected Nigerian, has already expressed deep shock and regret over his son’s action,” Akunyili said. “We want to reiterate that Nigeria as a nation abhors all forms of terrorism. Nigerian security agencies are working hand in hand with international security agencies on this matter.”

In its statement today, Abdulmutallab’s family said that before cutting ties, the suspect had never displayed any behavior to give them concern. Mike Rimmer, his history teacher for three years at the exclusive British School of Lome in the west African nation of Togo, said he couldn’t believe his ears when he heard the news.

“I was absolutely shocked,” Rimmer said. “I was expecting great things from Umar. I certainly wasn’t expecting this. He was a great lad. He was a model student ”” very keen, very enthusiastic.”

Rimmer told the BBC that it hadn’t occurred to him then, but perhaps there were early signs that he had missed.

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The minaret of the new Grand Mosque of Marseille, whose cornerstone will be laid here in April, will be silent ”” no muezzin, live or recorded, will disturb the neighborhood with the call to prayer. Instead, the minaret will flash a beam of light for a couple of minutes, five times a day.

Normally, the light would be green, for the color of Islam. But Marseille is a port, and green is reserved for signals to ships at sea. Red? No, the firefighters have reserved red.

Instead, said Noureddine Cheikh, the head of the Marseille Mosque Association, the light will almost surely be purple ”” a rather nightclubby look for such an elegant building.

So is this assimilation? Mr. Cheikh laughs. “I suppose it is,” he said. “It’s a good symbol of assimilation.”

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If it did nothing else, Switzerland’s vote to ban the building of minarets drew attention to Europe’s identity crisis. The Swiss ”” like the French, or the Germans, or the British for that matter ”” are clearly worried about the Muslims living among them.

The Swiss vote (which may end up getting knocked down by the European Court of Human Rights) has succeeded in shifting the focus away from the social and economic problems of immigration and toward religion. To put the full weight of Europe’s cultural identity crisis on a slender spire of traditional architecture meant risking a dangerous debate, which has now erupted, and not only in Switzerland.

Previous debates about the role of Islam in Europe involved issues other than religion. The 2004 French ban on head scarves in schools was about the submission of women; the 2005 publication of Danish cartoons lampooning the Prophet Muhammad was about free speech.

A minaret, by contrast, is no more and no less than a symbol. Other religious symbols draw protest ”” a nativity scene in front of City Hall, say, or a cross on a mountaintop ”” but they, unlike the minaret, are not part of a house of worship.

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The Swiss vote…[recently] to ban the construction of minarets in their alpine country is rippling across Europe. The vote reflects a fear that some of the oldest Christian societies are becoming Islamicized, but is at odds with efforts to integrate the continent’s roughly 20 million Muslims.

Churches and mainstream political parties urged the Swiss to turn down the proposal, brought by the rightist Swiss People’s Party (SVP). But 57 percent of voters in Sunday’s referendum defied expectations that they would allow a new kind of religious symbol ”“ the tall, slender tower attached to a mosque ”“ to increasingly punctuate Europe’s skyline where steeples once reigned.

For those voters, says religion researcher Jean-François Mayer, minarets are a symbol of Islam and its potential rise in influence ”“ an issue around which many different concerns can crystallize, not just in Switzerland but across Europe. Using a tool not available in other countries, the referendum, Swiss voters sent a clear message.

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What is scary [about the story of Maj. Nidal Malik Hasan] is that even though he was born, raised and educated in America, The Narrative still got to him.

The Narrative is the cocktail of half-truths, propaganda and outright lies about America that have taken hold in the Arab-Muslim world since 9/11. Propagated by jihadist Web sites, mosque preachers, Arab intellectuals, satellite news stations and books ”” and tacitly endorsed by some Arab regimes ”” this narrative posits that America has declared war on Islam, as part of a grand “American-Crusader-Zionist conspiracy” to keep Muslims down.

Yes, after two decades in which U.S. foreign policy has been largely dedicated to rescuing Muslims or trying to help free them from tyranny ”” in Bosnia, Darfur, Kuwait, Somalia, Lebanon, Kurdistan, post-earthquake Pakistan, post-tsunami Indonesia, Iraq and Afghanistan ”” a narrative that says America is dedicated to keeping Muslims down is thriving.

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The publication of a draft constitution for Kenya, recognising the presence of Muslim civil courts known as the Kadhi courts, has once again widened the Christian-Muslim split in the East African nation.

Kenyan Church leaders have dismissed the creation of the Kadhi Courts, as currently proposed in the draft constitution, as a ploy to “elevate one religion over the other,” while the Islamic clerics ha ve warned that they would mobilise the Muslim community to reject a new draft that omits the Kadhi courts.

Kenyans have been discussing the prospect of a new constitution. The last attempt to have a constitution, in November 2005, ended with a majority vote rejecting the draft constitution, which proposed to create the office of the Chief Kadhi, to enjoy similar constitutional powers as the Chief Justice.

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It sounds like the start of a joke: a rabbi, a minister and a Muslim sheik walk into a restaurant.

But there they were, Rabbi Ted Falcon, the Rev. Don Mackenzie and Sheik Jamal Rahman, walking into an Indian restaurant, and afterward a Presbyterian church. The sanctuary was full of 250 people who came to hear them talk about how they had wrestled with their religious differences and emerged as friends.

They call themselves the “interfaith amigos.” And while they do sometimes seem more like a stand-up comedy team than a trio of clergymen, they know they have a serious burden in making a case for interfaith understanding in a country reeling from the spectacle of a Muslim Army officer at Fort Hood opening fire on his fellow soldiers.

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Pending a series of legislative, Army, and Defense Department investigations into the rampage, the Obama administration has resisted the “terror” label. And one new poll shows slightly more Americans agreeing that the Fort Hood shooting was a “killing spree” rather than “an act of terrorism.”

But some US lawmakers see the terrorism analogy as fundamentally important to the inquiry ”” not just into Hasan’s motivations, but to national security generally in the Fort Hood aftermath.

At Senate hearings this week, some witnesses testified that “political correctness” undermined efforts to pinpoint Hasan and neutralize him before the shooting.

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Paris has its grand mosque, on the Left Bank. So does Rome, the city of the pope. Yet despite a sizable Muslim population, this Danish city has nothing but the occasional tiny storefront Muslim place of worship.

The city, Denmark’s capital, is now inching toward construction of not one, but two grand mosques. In August, the city council approved the construction of a Shiite Muslim mosque, replete with two 104-foot-tall minarets, in an industrial quarter on the site of a former factory. Plans are also afoot for a Sunni mosque. But it has been a long and complicated process, tangled up in local politics and the publication four years ago of cartoons mocking Islam.

The difficulties reflect the tortuous path Denmark has taken in dealing with its immigrants, most of whom are Muslim. Copenhagen in particular has been racked by gang wars, with shootouts and killings in recent months between groups of Hells Angels and immigrant bands.

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What a surprise — that someone who shouts “Allahu Akbar” (the “God is great” jihadist battle cry) as he is shooting up a room of American soldiers might have Islamist motives. It certainly was a surprise to the mainstream media, which spent the weekend after the Fort Hood massacre playing down Nidal Hasan’s religious beliefs.

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A radical preacher who allegedly inspired the Fort Hood gunman has a large following in Britain and counts prominent mainstream Muslims among his supporters.

The FBI is investigating communications between Major Nidal Hasan, who killed 13 people at the Texas army base last week, and Imam Anwar al-Awlaki, a US-born Muslim cleric now based in Yemen. Mr al-Awlaki, 38, who described Major Hasan on his blog as “a hero”, has been a regular visitor to Britain and delivers frequent lectures to British audiences by video or via the internet.

Counter-terrorism sources said yesterday that Mr al-Awlaki was barred from entering Britain on security grounds while the anti-extremist Quilliam Foundation said he was “perhaps the most influential pro-jihadist ideologue preaching in English today”

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Abdi Akgun joined the Marines in August of 2000, fresh out of high school and eager to serve his country. As a Muslim, the attacks of Sept. 11 only steeled his resolve to fight terrorism.

But two years later, when Mr. Akgun was deployed to Iraq with the 26th Marine Expeditionary Unit, the thought of confronting Muslims in battle gave him pause.

He was haunted by the possibility that he might end up killing innocent civilians.

“It’s kind of like the Civil War, where brothers fought each other across the Mason-Dixon line,” Mr. Akgun, 28, of Lindenhurst, N.Y., who returned from Iraq without ever pulling the trigger. “I don’t want to stain my faith, I don’t want to stain my fellow Muslims, and I also don’t want to stain my country’s flag.”

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Members of Congress are putting pressure on U.S. intelligence agencies to say what they knew about Nidal Hassan’s alleged radical views and whether they shared that knowledge with local Army and law enforcement agencies in the weeks and months before the Fort Hood, Texas, shootings.

In response, U.S. investigative officials acknowledged Monday that Hasan, the only suspect in last week’s deadly shootings at Fort Hood came to their attention last December, when they learned he was in contact with an individual “espousing radical views.” Other reports have identified the individual as Anwar al-Awlaki, a radical imam in Yemen who once presided at a mosque in Falls Church, Va., that Hasan attended.

Awlaki, who was released from a jail in Yemen last year, writes a blog that denounces U.S. policies as anti-Muslim. He was a spiritual leader at two mosques where three Sept. 11 hijackers worshiped.

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As military and law-enforcement investigators waited to interview Major Hasan, a contradictory portrait of him emerged. Neighbors described him as a man who dressed alternately in a military uniform and flowing white robes, and who gave a copy of the Koran to his next-door neighbor a day before the shooting.

Reports from the shooting suggested that soldiers may have heard him shout something like “Allahu Akbar” ”” Arabic for “God is great!” ”” just before he fired two automatic handguns. He was shown on a security video tape from a local convenience store wearing white robes just hours before the shooting. And family members said that he had complained about being harassed expressly because he was a Muslim, and that he had expressed deep concerns about deploying.

Acquaintances said Major Hasan was upset about his future deployment in a war zone, and heatedly opposed United States foreign policy in discussions with fellow soldiers. Earlier this year law-enforcement officers monitoring Islamic Web sites identified a man of the same name as a blogger who posted comments on suicide bombings in which he equated such acts to those by soldiers who use their own bodies to shield fellow soldiers from exploding shrapnel.

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North Texas Muslims called for calm and civility after shootings Thursday by an Army psychiatrist at Fort Hood.

Army Maj. Nidal Malik Hasan was identified as Muslim ”“ a detail that sent some in the Muslim community into a defense mode.

“I am so sad,” said Nia McKay, the Indonesian-born president of Peacemakers, a Dallas-based nonprofit dedicated to events centered on peace. “Islam means Salaam. Its root word means peace. There are nonviolent resolutions.” Others in the 150,000-strong Muslim community of North Texas called the Fort Hood situation evolving and full of nuance.

“A major is a big-deal officer, and there is something complicated in this situation and we need to let investigators do their work,” said Mohamed Elibiary, president and CEO of the Carrollton-based Freedom and Justice Foundation. The nonprofit group works on public policy issues related to the Muslim community from state legislation to national security.

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An emotional debate over the role of Islam in Switzerland is heating up as a referendum approaches that would ban the construction of minarets on mosques.

On Nov. 29, the Swiss will vote on a referendum to ban the construction of minarets, an initiative promoted by the right-wing Swiss People’s Party, who argue that a minaret is a symbol of Islamic intolerance. Minarets are tower-like structures capped with crowns; while the structure has no special religious significance, it is often used for the call to prayer for Muslims.

The debate comes in a country that has prided itself on integrating its large immigrant population and that largely avoided the clashes over the rights of Muslim minorities seen elsewhere in Europe. Business and political interests are especially worried about a possible backlash from the Muslim world.

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By now, Sekou Jackson is used to the questions: Why does he need to leave a work meeting to pray? Don’t black Muslims convert to Islam in jail? Why would you even want to be Muslim?

“It’s kind of a double whammy to be African-American and Muslim,” said Jackson, who studies the Navy at the National Academy of Science in Washington. “You’re going to be judged.”

Jackson’s struggle may have gotten harder when the FBI raided a Detroit mosque Wednesday, saying its leader preached hate against the government, trafficked in stolen goods and belonged to a radical group that wants to establish a Muslim state in America. The mosque’s imam, a black American named Luqman Ameen Abdullah, was killed in a shootout with agents.

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The news media have portrayed this rightward outreach largely through the lens of culture-war politics ”” as an attempt to consolidate, inside the Catholic tent, anyone who joins the Vatican in rejecting female priests and gay marriage.

But in making the opening to Anglicanism, Benedict also may have a deeper conflict in mind ”” not the parochial Western struggle between conservative and liberal believers, but Christianity’s global encounter with a resurgent Islam.

Here Catholicism and Anglicanism share two fronts. In Europe, both are weakened players, caught between a secular majority and an expanding Muslim population. In Africa, increasingly the real heart of the Anglican Communion, both are facing an entrenched Islamic presence across a fault line running from Nigeria to Sudan.

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This remote desert valley, with its towering bluffs and ancient mud-brick houses, is probably best known to outsiders as the birthplace of Osama bin Laden’s father. Most accounts about Yemen in the Western news media refer ominously to it as “the ancestral homeland” of the leader of Al Qaeda, as though his murderous ideology had somehow been shaped here.

But in fact, Tarim and its environs are a historic center of Sufism, a mystical strand within Islam. The local religious school, Dar al-Mustafa, is a multicultural place full of students from Indonesia and California who stroll around its tiny campus wearing white skullcaps and colorful shawls.

“The reality is that Osama bin Laden has never been to Yemen,” said Habib Omar, the revered director of Dar al-Mustafa, as he sat on the floor in his home eating dinner with a group of students. “His thinking has nothing to do with this place.”

Lately, Al Qaeda has found a new sanctuary here and carried out a number of attacks. But the group’s inspiration, Mr. Omar said, did not originate here. Most of the group’s adherents have lived in Saudi Arabia — as has Mr. bin Laden — and it was there, or in Afghanistan or Pakistan, that they adopted a jihadist mind-set.

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Slight of build and dressed in the stylish manner of the European-influenced Arab middle class, Nonie Darwish could be any wealthy Levantine in Paris or west London.

But behind the veneer of Egyptian elegance is a one-woman anti-jihad machine, a Christian convert from Islam, founder of a group called Former Muslims United and author of two books highly critical of Sharia law, Arab policy towards Israel and Islamists’ ambitions for global conquest.

Darwish is often compared to Ayaan Hirsi Ali, the Somali-born Dutch feminist, but whereas Ali is an atheist who stands up for Europe’s “Enlightenment values” against Islam, Darwish is a Christian who believes “that Judeo-Christian culture produces healthier, happier and more just societies, whereas Islamic culture produces tyrannical regimes and oppression”.

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A London Church was effectively ”˜silenced’ by a Court after a decision by Magistrates to uphold a noise abatement notice, not to play excessive sound, after just one Muslim neighbour complained about noise levels of worship in a church which was next door to the house he purchased.

Singing songs of praise on a Sunday is normal Church activity. Using amplification is a normal part of Church life and it was argued at the Court hearing that the normal use of a Church building entails worship and cannot constitute noise nuisance.

Immanuel House of Worship Church has been meeting at 89 Vallentin Road in Walthamstow since it bought the premises in 2006. The Church was built in 1894 and was formerly used by the United Reformed Church, when the Church owned all the land on which the current properties are now built.

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The global Muslim population stands at 1.57 billion, meaning that nearly 1 in 4 people in the world practice Islam, according to a report Wednesday billed as the most comprehensive of its kind.

The Pew Forum on Religion and Public Life report provides a precise number for a population whose size has long has been subject to guesswork, with estimates ranging anywhere from 1 billion to 1.8 billion.

The project, three years in the making, also presents a portrait of the Muslim world that might surprise some. For instance, Germany has more Muslims than Lebanon, China has more Muslims than Syria, Russia has more Muslims than Jordan and Libya combined, and Ethiopia has nearly as many Muslims as Afghanistan.

“This whole idea that Muslims are Arabs and Arabs are Muslims is really just obliterated by this report,” said Amaney Jamal, an assistant professor of politics at Princeton University who reviewed an advance copy.

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German religious freedom laws require a school to let a devout Muslim student set aside some time during the school day for prayers, a Berlin court ruled Tuesday (Sept. 29).

The ruling reaffirmed a temporary order from 2008 that requires the school to allow the student time to engage in prayer at least once a day””but not during class time.

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A Muslim mob torched a church and the homes of a number of Christians in the Punjab last week, following claims that local Christians had committed blasphemy by desecrating the Koran.

The Sept 11 attack in the village of Sambrial, approximately 20 miles west of the city of Sialkot near Pakistan’s border with Kashmir, marks the fourth time in two months that Muslim mobs have attacked Christian neighbourhoods over alleged insults to the Koran, reports Aftab Mughal of Minorities Concern of Pakistan.

Pakistan’s President Asif Ali Zardari and Prime Minister Yousuf Raza Gilani have condemned the attack and have asked Punjab Chief Minister Shahbaz Sharif to investigate the incident. Press reports from Pakistan report that President Zardari has called for calm, and promised the government would rebuild the church.

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This new Pew survey gathered much useful data, but it wasted time and money in determining that roughly two-thirds of Americans see Islam as either “somewhat different” or “very different” from their own religions. The question isn’t whether Christianity and Islam are similar or different. The question is whether religious (and non-religious) people can find common ground. On this point, Patel is unequivocal. “Religions are different,” he says, “but they have shared values.” The challenge is “to identify shared values such as mercy, compassion and service,” and then to advance from there to shared projects.

In his public pronouncements on religion, Obama has repeatedly invoked the Golden Rule as common ground. But like Patel, he does not pretend that all religions are the same, and like his predecessor he does not shy away from speaking as a “committed Christian.” At Notre Dame, he denounced “outworn prejudice” as “rooted in original sin.” In Obama’s view, there is not just something wrong but something un-Christian about discrimination against Muslims, or against any other religious (or non-religious) group.

Unfortunately, this study did not ask Americans what they think of anti-Muslim discrimination. Do those who see discrimination against Muslims want it to end? Or would they like to see more of it? According to Patel, that is the $1 million question ”” “not who faces bigotry, but who would stand up against it.”

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Christians and Muslims share concern and compassion for those suffering in poverty and can find common ground to work toward eradicating both the causes and the problems it creates, the Vatican said.

In its traditional message to Muslims at the end of Ramadan, the Islamic holy month of fasting, the Pontifical Council for Interreligious Dialogue called attention to poverty as “a subject at the heart of the precepts that, under different beliefs, we all hold dear.”

As “brothers and sisters in humanity,” the letter said, people of both faiths can help the poor “establish their place in the fabric of society.”

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A few hours before dawn, when most New Yorkers are fast asleep, a middle-aged man rolls out of bed in Brooklyn, dons a billowy red outfit and matching turban, climbs into his Lincoln Town Car, drives 15 minutes, pulls out a big drum and ”” there on the sidewalk of a residential neighborhood ”” starts to play.

The man, Mohammad Boota, is a Ramadan drummer. Every morning during the holy month, which ends on Sept. 21, drummers stroll the streets of Muslim communities around the world, waking worshipers so they can eat a meal before the day’s fasting begins.

But New York City, renowned for welcoming all manner of cultural traditions, has limits to its hospitality. And so Mr. Boota, a Pakistani immigrant, has spent the past several years learning uncomfortable lessons about noise-complaint hot lines, American profanity and the particular crankiness of non-Muslims rousted from sleep at 3:30 a.m.

“Everywhere they complain,” he said. “People go, like, ”˜What the hell? What you doing, man?’ They never know it’s Ramadan.”

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Three British Muslims were found guilty today of conspiracy to murder thousands of passengers and crew in an unprecedented airline bomb plot that could have proved as deadly as the 9/11 attacks.

After a retrial at Woolwich Crown Court, jurors found the ringleader, Abdulla Ahmed, and two other men, Assad Sarwar and Tanvir Hussain, guilty of plotting to use liquid bombs to blow up airliners en route from Heathrow to the United States.

Another defendant, Umar Islam, was found guilty of a more general charge of conspiracy to murder because jurors could not decide whether he knew of the specific targets in the plot three years ago.

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Early one morning last June, fully two hours before his appointment, Mustafa Salih arrived at a federal office here in the Washington suburbs. He wore the new suit he had bought for the occasion. A friend, accompanying him, carried a camera to record the event. Mr. Salih had not slept the previous night.

High emotion was not supposed to be the province of a middle-aged accountant, which was exactly what Mr. Salih was. But on that particular morning, he was scheduled to be sworn in as an American citizen, the culmination of a process that had begun when he immigrated from Sudan in 1991.

The process had tested his patience and nerves. He had received his green card as a permanent legal resident in 1995. He held a master’s degree and worked in a white-collar profession. In the two years since filing his petition for naturalization, he had passed the required history test, sat for the required interview, and submitted the required fingerprints, only to be told in a form letter from the Department of Homeland Security that he could not become a citizen until he cleared an unspecified “background check.”

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